This blog represents an exploration of ideas and issues related to what it means to be a disciple of Jesus in the 21st century Western context of religious pluralism, post-Christendom, and late modernity. Blog posts reflect a practical theology and Christian spirituality that results from the nexus of theology in dialogue with culture.

Sunday, December 08, 2013

For many years Evangelicals have been distinguished as a
movement that favors evangelism and missions, putting a great deal of energy
and financial resources into mobilization, strategy and execution in this
regard. But by and large, they have not been known for their interests and
activities in peacemaking. However, this has changed in recent years, and now a
growing number of Evangelicals across a spectrum from progressive to conservative,
are practicing peacemaking, inclusive of what it means to share the gospel, and
as a worthy goal in and of itself apart from evangelism and missions.

Evangelical
Peacemakers is a new volume that is representative of recent activities in
this area. Itcame together as a result of papers presented at the Evangelicals
for Peace Summit on Christian Morality and Responsibility in the Twenty-first
century, which was held at Georgetown University in September of 2012. Rick
Love of Peace Catalyst International was the primary moving force behind the
formation of this conference. At the conclusion of the event, Love gathered the
resulting collection of papers and asked David Gushee of Mercer University to
edit the material into a volume. The result provides an introduction to and
overview of varying approaches to peacemaking among Evangelicals, inclusive not
only of center-left positions within Evangelicalism, but also those from more
conservative views on the right.

Each of the chapters in this volume is brief, reflecting the
origins of the material in summit presentations rather than extended written
chapters originally intended for publication. The book begins with a Preface
and Acknowledgements by Gushee who provides an initial context and orientation for
what the reader will encounter in successive chapters.

The first four chapters address issues related to a
Christian ethic and theology related to war, particularly Just War Theory and pacifist
perspectives. Gushee begins this first section in Chapter 1 with a
consideration of the U.S. as “a warfare state with a bloated national security
apparatus and a pattern of excessive military engagements” (xi). His chapter
concludes with a consideration of Evangelical involvement in foreign and
military policy discussions in this context. In the second chapter Lisa Sharon
Harper of Sojourners looks at Christ’s example and teachings in the New
Testament to argue for a pacifist position brought into engagement with U.S.
foreign policy. Eric Patterson of Regent University takes up the third chapter
with a consideration of Just War Theory where he provides an exposition and
defense of this view and then reflects on how this might be connected to
contemporary events in foreign policy and international conflict. Chapter 4
concludes this first section with an offering by Glen Stassen of Fuller Seminary
who introduces a just peacemaking concept as an alternative to pacifism and
Just War approaches.

In the second half of this volume, eleven chapters discuss
peacemaking efforts undertaken by individuals as well as organizations. In
Chapter 5 Geoff Tunnicliffe describes the peacemaking work of his World
Evangelical Alliance. Similarly, in Chapter 6 Mark Johnson discusses the
peacemaking work of his organization, the Fellowship of Reconciliation. The
seventh chapter is by Joseph Cumming of Yale University who explores his
peacemaking as well as mission work with Muslims. In Chapter 8 Doug Johnston of
the International Center for Religion and Diplomacy argues that U.S. foreign
policy must take religion seriously, particularly in the most pressing international
context with Islam. David Shenk provides a discussion in Chapter 9 of the
peacemaking in his Christian tradition of the Mennonites who serve in dangerous
areas of conflict around the world. In Chapter 10, Lisa Gibson of the Peace and
Prosperity Alliance provides an inspiring discussion of her journey of
forgiveness and its relationship to peacemaking as a result of the loss of her
brother in the Lockerbie terrorist bombing in 1988. Sami Awad shares his
thoughts on peace and justice in the Middle East through his Holy Land Trust
organization. Pastor Bob Roberts of Northwood Church describes his personal and
congregational work with service, missions, and peacemaking in Asia and the
Middle East. In Chapter 13 David Beasley speaks as the former governor of South
Carolina about loving witness in connection with the National Prayer Breakfast.
Jim Wallis of Sojourners shares examples of peacemaking around the world, and
how personal relationships and networking have been helpful to this process in
Chapter 14. Rick Love helps Evangelicals who emphasize evangelism consider a
typology for peacemaking in Chapter 15. Finally, David Gushee completes the
volume in Chapter 16 by way of critical interaction with the perspectives
provided by the other contributors.

Three areas stand out as especially significant in this
volume. First is the recognition of new ways of interreligious engagement among
Evangelicals. In the Preface Gushee refers to this as “an emerging new approach
to Christian missions and interfaith encounter” (xiii). This is echoed in
Love’s perspective where he reminds us that Evangelicals have tended to
emphasize evangelism at the expense of peace, and in his view “we are
pioneering what it means to be evangelical peacemakers” (107). Cumming also touches
on this when he says that people tend to ”think that one either works for peace
or bears witness for Christ, but not both” (49). But this dichotomy may become
a major problem. Cumming shares his fear that “there is a split developing
between two camps” (49) of Evangelicals around the world. Although the
challenge of a split exists, a more holistic approach holds great promise as peacemaking
is seen as an important part of the Gospel, as well as an essential part of
Christian praxis and identity.

The second area of note relates to the tension that arises
in sharing differences and disagreements among competing religious traditions.
Shenk discusses Christian and Muslim interactions where when evangelism
backfires, “the inclination is often to simply avoid the call to witness” (61).
He points to a “trust-building friendship” approach of a pastor and imam in
Nigeria who feel they must “avoid theological discussions, for that would put a
wedge between them” (61). Although they leave space for mutual witness, they
avoid discussion of theological differences. Shenk then goes on to contrast
this “gingerly approach” (62) with other forms of dialogue and peacemaking
where theology and differences are more prominent. Roberts brings the
much-needed stance to this context that avoids the elephant in the room and
which permits for deep relationships of trust. In his chapter he argues that we
must be willing to recognize that “[m]ulti-faith engagement says we have
fundamental if not irreconcilable differences between our faiths…So let’s be
honest, not compromise what we believe, but treat one another with respect”
(89). While dialogue has tended to avoid areas of conflict in seeking common
ground, the more promising way forward is found in peacemaking and religious
diplomacy approaches wherein irreconcilable differences are acknowledged and
discussed, but done so with civility so that authenticity and transparency
provides for a transformation of religious enemies into trusted rivals.

Roberts also articulates the third area of significance in
this volume in the shift in forms of interreligious engagement. He argues that
there needs to be a shift “from dialogue among clerics to engagement between
congregations” (90). In his view as a church leader, [t]he greatest power of a
pastor is to connect and release his people to engage with people of other
faiths” (90). For some time now interreligious dialogue has been pursued by way
of religious adherents taking a more passive role as they watch their leaders
or religious professionals engage in sophisticated forms of theological
exchange. Roberts states that [t]he real power is the people” (90), and there
is great untapped potential for grassroots movements if clerics and
professionals empower their people to take the lead in peacemaking at
congregational, mosque, temple, synagogue, and ward levels with their
interreligious counterparts in their communities.

The individuals, organizations, and fledgling movement of
Evangelical peacemakers/peacemaking described in this book hold great promise
for Evangelicalism and the world in which they live and serve. If these
activities continue we agree with Gushee that “it is fascinating to contemplate
a future for evangelical Christian leaders as global diplomats (a role long
played by Catholic popes), and to see the gradual institutionalization of a
vision for Christian engagement that includes grassroots peacemaking and
conflict resolution” (126-7). Surely this is something Christ’s disciples
should work toward as they seek to be obedient not only to the Great
Commission, but also to receive the blessing Christ promised to the peacemakers
(Mat. 5:9).

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About Me

As a cognitive adventurer, I am an academic researcher, writer, and speaker in intercultural studies, new religious movements, theology, religion and popular culture, and multi-faith engagement. I have an M.A. degree in intercultural studies which involved a thesis on Burning Man Festival, which is now available in book form through Lambert Academic Publishing in 2011 and available at Amazon.com. I am also the Director of the Western Institute for Intercultural Studies, and the Custodian of the Evangelical Chapter of the Foundation for Religious Diplomacy.